淨名經關中釋抄 1.27

1.27

佛國品者。夫身非身。亦真土非土。而應身在世示有統御。故各有所化之處。如娑婆香積各有疆域也。亦名佛土所依住也。佛剎世界釋亦同也。此有二。一者真土。如金光明云。毘盧遮那遍一切處。其佛住處號常寂光。此以真如法身非身為身。亦真空淨土非土為土。又花嚴云。菩薩清凉月智身也。遊於法性空（真如土也）眾生心水淨（土也）菩提現中（身也）此皆真身真土。二應土者。下文云。眾生之類是菩薩佛土。此明菩薩應眾生之善惡取佛土之淨穢。又下文云。諸佛如來功德平等。為度眾生現佛國異（淨穢異也）又云。諸佛國土永寂如空（真土也）而現種種殊勝佛土（應土也）又云。雖知諸佛國及與眾生空（真土）而常修淨土教化於群生（應土也）品文及下自明故關中諸師不釋也　三分者。釋文大體略有二種。一關中注解。真明理宗諸禪師釋通但辯觀理。並造文便解。不開科段。又近代諸師文起盡各有科酌。而取捨多異。而今講者必不可偏。然隨文生起不可遺於科段。而文理相承正相通會不可隔。以科文取捨之宜異在說者故。興皇朗云。夫適化無方陶誘非一。考聖心以息患為主。統教意以開導為宗。若因開道得悟。則聖教為之開。若由合而受道。即聖教為之合。如其兩曉並為甘露必也。雙迷俱成毒藥。此則開合隨緣事無恒准　序分者。或引時方說處。或神通合蓋。或稱歎讚揚。此皆令物生信故也　正宗者。或談真應二身。或示真應二土。皆令悟理尅證故總明悟也　流通者。或讚法供最勝。或慇懃囑累。此皆委法傳通也　三序。一證信者。正宗為智多明無相。事隨理顯。惑者多疑故。集經者引時及處。化主同聞既事跡炳然。兼翻傳不謬。則令聽者因事證事證之不虛。亦信無相之真旨。故言引事證信也。即諸師集譯經圖紀傳助宣法化意皆爾也。此中有千聖結集。二土傳化。文廣不具也　二合蓋現瑞序者。亦名表發序。之正宗為悟。談經深旨。凡心信難故。此說者廣現神變使觀異生信　又合蓋現土表說淨土即表發序。如法華云放一光以表一乘之旨。仁王云現蓮華以表出生諸佛。有所表彰故言表發。善法先兆故言現瑞。由如嘉禾醴泉孝子之祥兆。河圖洛書明王之休禎也　三稱歎序者。正宗多示修門故行之為艱。此中廣讚佛果德。使慕果深於信心即修行之門不倦故讚之也。又若不仰德無邊。何以申其敬請。故先讚德也。證信序般若燈論分七段。我聞分二。我為能聞人。聞為所聞法。餘五同也。智論六段如疏。佛地論五段初如是我聞合為一段。此蓋隨時科酌亦非是義無勞煩敘。然佛說經欲令聞者深入實相返生死流。序分證經略通文句。正宗至理須廣申明。所以順佛讚經不可於此繁重。正宗真觀便略指點而已。

"Buddha Land Chapter": The body is fundamentally not a body, and the true land is fundamentally not a land. Yet the response body dwells in the world and appears to exercise governance; therefore each has a place that it transforms, just as Sahā and Sarvagandhasugandhā each have their own domain. It is also called the Buddha land, that which is relied upon and inhabited; the explanations of "buddha-kṣetra" and "world" are the same. Here there are two: First, the true land. As the Suvarṇaprabhāsa says: "Vairocana pervades all places; the dwelling place of that Buddha is called Ever-Silent Light." This takes the non-body of the dharmakāya of true suchness as body, and also takes the non-land of the pure land of true emptiness as land. Furthermore, the Avataṃsaka says: "The bodhisattva is the cool moon of the wisdom-body; / wandering in the emptiness of dharma-nature (the true suchness land), / the water of sentient beings' minds is pure (the land), / and bodhi manifests within it (the body)." These are all the true body and true land. Second, the response land: The text below says: "The categories of sentient beings are the bodhisattva's Buddha land." This clarifies that the bodhisattva responds to the good and evil of sentient beings in adopting the purity or defilement of a Buddha land. Furthermore, the text below says: "The merits of all Buddhas, the Tathāgatas, are equal; for the sake of saving sentient beings, they manifest differences in Buddha lands (differences in purity and defilement)." It also says: "All Buddha lands are eternally quiescent like space (the true land), yet they manifest various wonderful Buddha lands (the response land)." It also says: "Although knowing that all Buddha lands and sentient beings are empty (the true land), they constantly cultivate pure lands to teach and transform the multitude of beings (the response land)." The text of the chapter and the subsequent passages explain themselves, which is why the various masters of Guanzhong did not comment on it. Regarding the three sections: In the general framework of interpreting the text, there are roughly two kinds. First is the Guanzhong commentary: The various meditation masters who truly clarified the principle and essential purport generally only discerned the contemplation of principle; they composed their explanations right as the text arose, without dividing it into outline sections. Furthermore, recent masters have each devised outline sections for the beginning and end of the text, differing greatly in what they adopt and reject. Present lecturers must not lean to one extreme. Yet following the sequence of the text, one cannot discard the outline sections; on the other hand, since the text and principle are mutually continuous and precisely integrate, they must not be severed. Because the appropriateness of adopting or rejecting textual outlines lies with the speaker, Xinghuang Lang said: "Adapting to transformation has no fixed method; training and guiding are not of a single mode. Examining the sage's mind, quelling adversity is primary; integrating the purport of the teaching, guiding and opening is the central aim. If awakening is attained through opening the path, then the sage's teaching opens for it; if the path is received through combination, then the sage's teaching combines for it. If both are understood, they both become ambrosia; if both are misunderstood, they both become poison. Thus, opening and combining follow conditions, and matters have no constant standard." Regarding the preface section: It either adduces the time, direction, and place of preaching, or the miraculous joining of the parasols, or praises and laudations—these are all to cause beings to give rise to faith. Regarding the main body: It either discusses the two bodies, true and response, or demonstrates the two lands, true and response; all cause the realization of principle and definitive verification, and hence in general clarify awakening. Regarding the propagation section: It either praises the Dharma offering as supreme, or gives earnest entrustment; these are all to commit the Dharma to transmission and circulation. Regarding the three prefaces: First is the preface that verifies faith. Because the main body concerns wisdom, it mostly clarifies the signless; phenomenal events manifest in accordance with principle, and the deluded harbor many doubts. Therefore the compilers of the sūtra cited the time and place: since the host of transformation and fellow listeners are vividly evident in their historical traces, and the translation and transmission are free of error, listeners can verify facts by means of facts, knowing that the verification is not false, and also have faith in the true purport of the signless. Hence it is said that they "adduce events to verify faith." This is likewise the intention of the various masters in compiling and translating the sūtras and writing the diagrams, records, and biographies to assist in propagating the Dharma's transformation. Within this there is the compilation by the thousand sages and the transmission and transformation across the two lands; because the text is extensive, it is not set out in detail. Second is the preface of joining the parasols and manifesting auspicious omens, also called the preface of expressing and manifesting. As the main body is for awakening and discusses the profound purport of the sūtra, the ordinary mind finds faith difficult; therefore this speaker broadly manifested spiritual transformations to cause beings to observe what is extraordinary and give rise to faith. Furthermore, the joining of the parasols and the manifestation of the lands expresses the preaching of the pure land, and hence is the preface of expressing and manifesting. As the Lotus Sūtra says, "emitting a single ray of light to express the purport of the One Vehicle"; and the Renwang says, "manifesting lotuses to express the birth of all Buddhas." Having something to represent and display, it is called expressing and manifesting; being a precursor of wholesome dharmas, it is called manifesting auspicious omens. It is just like the auspicious signs of auspicious grain and sweet springs for a filial son, or the auspicious omens of the Yellow River Chart and the Luo River Writing for an enlightened ruler. Third is the preface of praise: Because the main body mostly demonstrates the gate of cultivation, practicing it is arduous; here the Buddha's fruit-virtues are broadly praised, so that yearning deeply for the fruit will strengthen faith, and thus one will not weary of the gate of cultivation; therefore they are praised. Furthermore, if one does not revere boundless virtues, how could one express respectful entreaty? Thus the virtues are praised first. In the Prajñāpradīpa-śāstra, the preface that verifies faith is divided into seven sections: "Thus have I heard" is divided into two, "I" being the person able to hear, and "heard" being the Dharma that was heard; the remaining five are the same. The Mahāprajñāpāramitōpadeśa has six sections, as in the commentary. The Buddhabhūmi-śāstra has five sections, combining the initial "Thus have I heard" into one section. These are merely outlines devised according to the occasion and not definitive doctrines, so there is no need to recount them at length. However, when the Buddha spoke the sūtras, he wished to cause listeners to enter deeply into the true mark and turn back the flow of saṃsāra. The preface section verifies the sūtra and merely connects the words and phrases; the ultimate principle of the main body must be broadly explained. Therefore, to accord with the Buddha and praise the sūtra, one must not be overly cumbersome here, leaving the true contemplation of the main body to be merely briefly pointed out.